(Imamate of Imam Ali (A.S
First: The Vicegerency
‘Ali (as) is the vicegerent of the Prophet (S) and the vicegerent is the one who bears all responsibilities on behalf of the one he represents. He executes these responsiblities with the command of the one he represents. This tradition is unambiguous in proving this status for ‘Ali (as).
However, the proof of his vicegerency is not restricted to this tradition alone. The Prophet (S) has expressed other traditions regarding this matter on numerous occasions, as recorded in the books of traditions and commentaries from both Sunnis and Shi’ahs.53
‘Ali (as) is the brother of the Prophet (S) and Harun (as) was the blood-brother of Musa (as). The Prophet (S) gave the same position to ‘Ali (as) by making the brotherhood contract [‘aqd al-ukhuwwah]. There are numerous traditions regarding this topic that have been transmitted in Shi’ah and Sunni sources, one of which we will describe.
It has been transmitted from ‘Abd Allah ibn ‘Umar that: When the Messenger of Allah (S) entered Madina, he made all the companions brothers of one another. Thus, ‘Ali (as) came with tears in his eyes saying: O Messenger of Allah (S), you made all the companions brothers of each other, but you did not make me the brother of anyone? The Messenger of Allah (S) replied: O ‘Ali, you are my brother in this world and the hereafter.54
This brotherhood proves that ‘Ali (as) is superior to all the believers. When this verse was revealed: The believers are but brethren,55 the Prophet (S) made the believers brothers of each other according to their status. He (S) made Abu Bakr the brother of ‘Umar, ‘Uthman the brother of ‘Abd al-Rahman and Abu ‘Ubaydah was made the brother of Sa’d ibn Mu’adh.56 For himself, the Prophet (S) chose ‘Ali (as). Thus, why should he not be better than all the children of Adam? The Prophet (S) has certainly specified him with his brotherhood for both the worlds.
It is thus proved that ‘Ali (as) was on a similar level of intellect, knowledge, character and practice as the best of creation, the Prophet (S): And all have degrees according to what they do.57
The ranks in the hereafter are based on what is earned and acquired: And We will set up a just balance on the Day of Resurrection, so no soul shall be dealt with unjustly in the least.58
Allah knows best how much he has truly struggled in Allah’s way to reach the position in the Eternal Abode. The Glorified has said about him: Maybe your Lord will raise you to a position of great glory.59
Thus, it is not possible to describe ‘Ali’s (as) rank except as the Prophet (S) has described: You are my brother in this world and the hereafter. ‘Ali’s (as) pride in this brotherhood was second only to his pride of being the servant of Allah. Hence, he (as) used to say: I am the servant of Allah and the brother of His Messenger.60 On the day of the Counsel [shura], he (as) said: Is there anyone amongst you other than me, who the Messenger of Allah (S) made his brother?61
There are other traditions that indicate that the Prophet (S) asked Allah, the Exalted, to assist him. Thus, Allah accepted his call.62
Undoubtedly, no one can carry the weight of the Final Messengership, which is the greatest responsibility that Allah, the Glorified, bestowed upon the Holy Prophet (S), except for the assistant of the Messenger of Allah (S) who is the assistant of the prophets and messengers (as).
After carrying the burden Allah, the Exalted, entrusted him with, he prayed to his Lord to assist him and strengthen him through ‘Ali (as). Hence, his Lord answered his prayer as He did for Musa (as), as the Glorified says: We will strengthen your arm with your brother.63
The prayer from the Messenger and the acceptance from Allah is proof that the execution of the command of the Final Message could not occur except through his tongue, with the Wisdom of Allah, and through his empowering hand, with the Power of Allah.
Is it logical that someone who did not assist the Messenger (S) assists his Ummah or that the Ummah seeks assistance from someone other than the assistant of the Messenger (S)?
And Musa said to his brother Harun: Take my place among my people, and restore.64
Harun was the restorer of Musa’s people and his deputy in restoration for his people; similarly, this status is for ‘Ali (as) in the Ummah of the Messenger (S). Restoration in its absolute form is the quality of the one attributed with absolute good, not with general goodness. Thus, Allah described Yahya as such: honourable and chaste and a prophet from among the good ones,65
and ‘Isa (as) as: And he shall speak to the people when in the cradle and when of old age, and (he shall be) one of the good ones.66
Fifth: The Sharing of the Command
Harun (as) shared the command and work of Musa (as). In conformity with this tradition, ‘Ali (as) shares all the work of the Prophet (S) with the exception of the Prophethood.
Among the commands of the Prophet (S) is to teach the Book which is the explanation of everything; for, it is the wisdom about which Allah, the Exalted, has said: He grants wisdom to whom He pleases, and whoever is granted wisdom, he indeed is given a great good.67
And Allah has revealed to you the Book and the wisdom, and He has taught you what you did not know, and Allah’s grace on you is very great.68
Without any doubt, what Allah revealed to him of the Book and wisdom, is what He revealed to all the prophets and messengers altogether. In addition to the general prophethood, Allah bestowed upon him the Last Message, the leadership of all the prophets (as) and the mastery over all but Allah.
Among the commands of the Prophet (S) is to clarify for the people everything in which they differ: So that He might make manifest to them that about which they differ.69
Also among his commands is to judge between people: Surely We have revealed the Book to you with the truth that you may judge between people by means of that which Allah has taught you.70
Furthermore, among the commands of the Prophet (S) is that he has more priority over the believers than they themselves. Thus, ‘Ali (as) shares the command over all things constitutionally and legislatively.
Harun (as) was the successor of Musa (as) to his people. Likewise, ‘Ali (as) is the immediate successor of the Prophet (S) over his people after him.
The successor, as we will discuss later, is the deputy of the one he succeeds, who covers the vacuum in his absence or occultation. The deputation of the Seal of the Prophets (S) is incomparable with the position of any of the other prophets (as).
In fact, the successor of the Last Prophet (S) cannot be compared with all the prophets (as) combined, because the successor of the Last Prophet (S) is someone beneath whose banner will be all the prophets (as), starting with Adam. Hence, how can the shadow of the empyrean be compared with the shadow of all that is other than the empyrean?
Therefore, Harun (as) is the successor of Musa (as) and the deputy of the one for whom Allah, the Glorified has said: And We called to him from the blessed side of the mountain, and We made him draw nigh.71
‘Ali (as) is the successor of the Seal of the Prophets (S) and the deputy of the one for whom the Glorified has said: Then he drew near, then he bowed, so he was the measure of two bows or closer still.72
In an authentic tradition on the authority of Aban al-Ahmar from al-Sadiq (as) saying: O Aban, how do the people reject the word of the Commander of the Faithful (as) when he said, “If I wanted I would raise my foot and hit it in the chest of the son of Abu Sufyan in Syria and I would pull him off his throne.” Yet, they do not reject that Asif the successor of Sulayman (as) reached the throne of Bilqis and brought it to Sulayman (as) before the blinking of an eye. Is our Prophet (S) not the best of the prophets and is his successor not the best of the successors? Do they not even give him the position of the successor of Sulayman (as)? May Allah judge between us and the ones who refuse our right and reject our virtues?73
Thus, ‘Ali’s ministry to the Greatest Prophet (S), his assistance, the sharing of the command, his brotherhood of the Prophet (S), his restoration of his people and his succession of the Prophet (S) is not comparable with anyone from Adam (as) to ‘Isa (as), other than the Prophet (S) himself, who is the holder of all of these positions.
Whoever ponders upon the tradition of the relationship, and is blessed with an in-depth understanding of the Book (Qur’an) and the Sunnah, will recognise that the gap in succession between the Messenger of Allah (S) and the one who he (S) appointed within his lifetime is against the law of intellect, the Book and the Sunnah.
It is found in a widely authentic tradition on the authority of Bukayr ibn Mismar: I heard ‘Amir ibn Sa’d saying: Mu’awiyyah said to Sa’d ibn Abu Waqqas, “What stops you from swearing at the son of Abu Talib?”
He replied, “I do not swear at him when I remember three things the Messenger of Allah (S) said for him. If I had even one of those three, it would be more beloved to me than any precious thing.”
Mu’awiyyah said to him, “What are those, O Abu Ishaq?”
He answered, “I will not swear at him so long as I remember that when the revelation came to the Prophet (S), he took ‘Ali and his two sons and Fatima and placed them under his cloak and said: O Lord, certainly these are my household. I will not swear at him so long as I remember when the Messenger of Allah (S) left him behind in the Battle of Tabuk. So ‘Ali said to him: Are you leaving me behind with women and children? The Prophet (S) answered: Are you not pleased that you are to me like Harun was to Musa except there is no prophet after me. I will not swear at him so long as I remember the Day of Khaybar when the Prophet (S) had said: I will surely give this banner tomorrow to a man who loves Allah and His Messenger. Allah will grant victory by his hands. Hence, we were all longing for the Messenger of Allah (S) when he said: Where is ‘Ali? All replied: He is sore-eyed. The Prophet (S) said: Call him. Hence, they called him. The Prophet (S) applied his saliva to his eyes and gave him the banner. Allah gave victory by his hands.” He adds: By Allah, Mu’awiyyah did not talk to him for the duration he remained in Medinah.74
Al-Hakim has said, “Both (al-Bukhari and Muslim) have agreed upon the transmission of the traditions of brotherhood and the banner.”75
It has come in al-Bukhari that Sahal ibn Sa’d said: On the Day of Khaybar the Prophet (S) said: Indeed tomorrow I will give the banner to a man by whose hands Allah will grant victory. He loves Allah and His Messenger and Allah and His Messenger love him. The reporter says: The people spent the night in suspense about who will be given the banner. When morning dawned, they all came to the Messenger of Allah (S) desiring to be given the banner. However, the Prophet (S) said: Where is ‘Ali ibn Abu Talib? Thus, it was said to him: O Messenger of Allah, he has a problem with his eyes. He (S) then said: Call him! So they called him (as). The Messenger of Allah (S) applied his saliva to his eyes and prayed for him. As a result, he was cured as if he did not have any illness. Then he (S) gave him (as) the banner. ‘Ali (as) then said: O Messenger of Allah, I will fight them until they become (believers) like us. The Prophet (S) replied: Penetrate gently until you enter their ground. Then call them towards Islam. Inform them of their obligations towards Allah. By Allah, if Allah guides a single person through you it would be better for you than the most precious treasure.76
The Prophet’s (S) word that: Indeed I will give the banner to a man, who loves Allah and His Messenger and Allah and His Messenger love him, clearly reveals that amongst his companions there was no one who could be described with this attribute other than ‘Ali (as). Otherwise, it would mean specification without the specified. The Prophet (S) is above all that is void by logic or by Islamic law.
When he (S) gave the banner and said: Allah will give victory by his hands, he explains the tradition of the relationship, i.e. it is through ‘Ali (as) that Allah strengthened His Messenger’s arm.
His (S) statement: Allah will give victory by his hands, is also proof that Allah’s action was executed with his hands just as it was executed with the hands of the Prophet (S) in the Word of the Exalted: And you did not smite when you smote, but it was Allah Who smote.77
Also, look at the word of ‘Ali (as): By Allah, I did not pull out the door of Khaybar with physical power.78
He, by whose hands Allah conquers Khaybar, is the hand of Allah. Then will Allah strengthen the arm of His best creation by someone other than him?
Most surely there is a reminder in this for him who has a heart or he gives ear and is a witness.79
This tradition has been transmitted by both Shi’ahs and Sunnis. We will suffice with what al-Hakim al-Naysaburi has transmitted in his al-Mustadrak80 and al-Dhahabi in his al-Talkhis81 on the authority of Burayda saying, “I was with ‘Ali (as) to carry out a military expedition in Yemen. I fell in disagreement with him. When I returned to the Messenger of Allah (S), I remembered ‘Ali (as) with ill words. At that time I saw the face of the Messenger of Allah (S) change. Thus, he (S) said: O Burayda, do I not have priority over all the believers more than they have on themselves? I replied: Of course, O Messenger of Allah. He (S) responded: Whoever I am the master of then ‘Ali is his master…”
The Prophet (S) said these exact words in the sermon of al-Ghadir. The event of Ghadir Khumm and the Prophet’s (S) sermon are famous. The greatest of the experts in the science of traditions, historians and the commentators82 of the Qur’an have mentioned it in the event of the final pilgrimage. The greatest linguists have explained it.
In Jamhurat al-Lughah, Ibn Durayd says, “Khumm is a famous pool. It is the place where the Messenger of Allah (S) completed the virtues of the Commander of the Faithful ‘Ali ibn Abu Talib.”83
While explaining the word al-wali in Taj al-’Urus, al-Zubaydi says, “The one that follows your command… and of this is the tradition: Whoever I am the master of then ‘Ali is his master.”
Under the explanation of the word wali in al-Nihayah, Ibn Athir says, “And the speech of ‘Umar with ‘Ali: You have become the Mawla of every believer, i.e. the master of every believer.”
Although its numerous transmissions make the discussion of its authenticity unnecessary, the tradition of al-Ghadir has been transmitted with authentication in the Sunnis. In Yanabi’ al-Mawaddah, al-Hafidh al-Qanduzi says, “Al-’Allamah ‘Ali ibn Musa and ‘Ali ibn Muhammad Abu al-Ma’ali al-Juwayni, who was known as the Imam of the two shrines, and the teacher of Abu Hamid al-Ghazali (ra), gave an astonishing account: At a bookbinder’s in Baghdad, I saw a volume from a set of books that contained traditions about Ghadir Khumm, titled volume number 28 on the transmissions of the tradition of the Prophet (S): Whoever I am the master of then ‘Ali is his master… volume number 29 follows.”84
In Tahdhib al-Tahdhib, after transmitting the tradition of Ghadir from Ibn ‘Abd al-Barr on the authority of Abu Hurayra, al-Barra’ ibn ‘Azib and Zayd ibn Arqam, under ‘Ali’s (as) biography, Ibn Hajar says, “Ibn Jarir al-Tabari has compiled in his book many more transmissions about this and has authenticated them. Abu al-’Abbas ibn ‘Uqdah has especially endeavoured in compiling its transmissions. Thus, he has transmitted it from seventy or more companions.”85
This tradition clearly indicates the authority of ‘Ali (as) over the Ummah and his succession of the Prophet (S) without gap, due to the use of the word mawla. Although it has been used in many different meanings, circumstantial and syntactical evidence stipulate its intent, which is guardianship over all people. Here are a few proofs: Before the Prophet (S) announced the guardianship of ‘Ali (as), he (S) informed the people that he (S) will be departing to his Lord and he (S) made a will to them about the Book and the Progeny. He (S) also emphasised that the two will not part each other. Then he (S) brought ‘Ali forward announcing: Whoever I am the master of then ‘Ali is his master. Hence, his purpose was to define to the people upon whom, alongwith the Qur’an, devotion is obligatory so the two would safeguard them from deviation.
It does not befit the wisdom of the Prophet (S) that he (S) would issue an order to hold up thousands of people comprised of pilgrims in a desert in the midday heat. Furthermore, why would he order them to make him a pulpit from rocks and camel sedans just to announce that ‘Ali is their mawla in the meaning of their friend and helper. Without a doubt, he had an important matter to announce, which was none other than explaining the guardianship and authority after him.
Al-Wahidi has reported on the authority of Abu Sa’id al-Khudri in Asbab al-Nuzul saying, “This verse: O Messenger! Deliver what bas been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people,86 was revealed on the Day of Ghadir Khumm for ‘Ali ibn Abu Talib.”87
From this noble verse we can conclude that the one for whom the Messenger (S) was ordered to deliver this verse had two dimensions: The matter which the Prophet (S) had to stop and convey to the people was of such great significance for them, so much so that if he (S) had not conveyed it then he (S) would not have conveyed the Messengership of Allah. Thus, it cannot be anything but the Guardianship of the Ummah.
The promise of Allah that He will protect the Prophet (S) from the people is proof that the delivering of what he was ordered to deliver would result in the deception of the hypocrites. The hypocrites had already heard from the people of the Book about the coming of the Last Prophet (S) and the establishing of a state. Thus, they feigned to be believers and accompanied him out of greed for the government after him. In conclusion, the only meaning of wilayah which is implied here is the guardianship.
Al-Khatib has reported on the authority of Abu Hurayra saying: Whoever fasts on the 18th of Dhul Hijja, will be rewarded for fasting for sixty months. That is the day of Ghadir Khumm, when the Prophet (S) took ‘Ali ibn Abu Talib by the hand and said: Am I not the Master of the Believers? The people all said: Of course, O Messenger of Allah. Then he (S) said: Whoever I am the master of then ‘Ali is his master. At that point, ‘Umar ibn Khattab said, “Congratulations to you, O son of Abu Talib. You have become my master and the master of every Muslim.” And then Allah revealed this verse: Today I have perfected for you your religion and completed My favour on you and chosen for you Islam as a religion.88
The perfection of religion and completion of favour over the Muslims cannot be imagined without the stipulation of a person who would explain Islam and execute it after the Prophet (S).
In Nur al-Absar, al-Shablanji says, “Al-Imam Abu Ishaq al-Tha’labi (ra) has reported in his Commentary (of the Qur’an) that Sufyan ibn ‘Ayinah, may Allah have mercy on him, was asked about the Word of the Exalted: The demander demanded the chastisement which must befall,89
who was it revealed for? He replied to the questioner: You have asked me an issue which no one asked me prior to you. My father related to me on the authority of Ja’far ibn Muhammad, on the authority of his forefathers (ra) that when the Messenger of Allah (S) was at Ghadir Khumm, he called the people so they assembled. Then he (S) took ‘Ali (ra) by the hand and said: Whoever I am the master of then ‘Ali is his master. This became famous and spread throughout the towns. Hence, it reached al-Harith ibn Nu’man al-Fihrii, so he came to the Messenger of Allah (S) riding a she-camel. He made his camel kneel, he dismounted, and said: O Muhammad! You ordered us from Allah, the Mighty and High, to bear witness that there is no god but Allah and that you are the Messenger of Allah.
Therefore, we accepted it from you. You then ordered us to pray five times. Hence, we accepted it from you. You ordered us to pay the poor-rate. We accepted that as well. You ordered us to fast the complete month of Ramadan. We accepted it. You ordered us to perform Hajj. We accepted that as well. However, you were not pleased with that until you raised your cousin over us like a hyena and declared: Whoever I am the master of then ‘Ali is his master. Is this from you or from Allah, the Mighty and High?
The Prophet (S) answered: By the One there is no god but He, this is indeed from Allah, the Mighty and High.
Al-Harith ibn Nu’man turned towards his camel saying: O Allah, if what Muhammad is saying is true then send down on us a stone from the heavens or send us a severe chastisement. He had not reached his camel when Allah, the Mighty and High, sent down a stone which dropped on his head and came out the other end, killing him. Allah, the Exalted, revealed: The demander demanded the chastisement which must befall. The unbelievers—there is none to avert it—from Allah, the Lord of the ways of Ascent.90
Undeniably, the traditions of the Prophet (S) about the virtues of ‘Ali (as) had reached all Muslims. The tradition which the likes of al-Harith ibn Nu’man al-Fihrii and Jabir ibn al-Nadr did not know was most certainly about the guardianship of ‘Ali over all the people after the Prophet (S). Thus, it was difficult for them to swallow and that is why they objected to it.
Amongst the clear evidence regarding the meaning of mawla as guardian after the Prophet (S) is that the Muslims understood that meaning from the sermon of the Prophet (S) and thus congratulated ‘Ali (as) for it. Ahmad has reported it in his Musnad,91 al-Khatib in his Tarikh Baghdad92 and al-Razi in his Commentary.93 We will suffice with what has come in the Musnad of Ahmad: Al-Barra’ ibn ‘Azib reports saying: We were with the Messenger of Allah (S) on a journey. We camped at Ghadir Khumm. The call for congregational prayer was made for us. The area under two trees was cleaned up for the Messenger of Allah (S). He (S) led the noon prayer, then took ‘Ali (ra) by the hand and said: Do you all not know that I have priority over the Believers than they have on themselves? They all said: Of course you do. Then he (S) said: Do you all not know that I have priority over every believer than he has on himself?
They all said: Of course you do.
The reporter says: He then took ‘Ali by the hand and announced: Whoever I am the master of then ‘Ali is his master. O Allah, love the one who loves him and envy the one who envies him!
The reporter says: ‘Umar met him after that and said to him: Congratulations! O son of Abu Talib. You have become the master of every believing man and woman.94
Congratulation from a person like ‘Umar was not possible if the Prophet (S) had praised ‘Ali with something that was common between him and others. Clearly, it must be for something which the Prophet (S) has specified for ‘Ali, which can be nothing except ‘Ali’s guardianship and the leadership of the Ummah.
Another evident proof regarding the fact that the word mawla means the guardian of the Ummah, is the protest of Ali (as) with the sermon of Ghadir. A great number of Sunni scholars have mentioned his protest, like Ibn Hajar in al-Isabah95 and Ibn al-Athir in Usd al-Ghabbah.96 We will suffice with what Ibn Kathir has mentioned: Abu Ishaq said: Countless sources have related to me that ‘Ali magnanimously asked the people if they had heard the announcement of the Messenger of Allah (S): Whoever I am the master of then ‘Ali is his master. O Allah, love the one who loves him and envy the one who envies him! Many people stood up and bore witness that they had heard that from the Messenger of Allah (S), while others were concealing it. Thus, the ones concealing it did not leave this world until they became blind or another clamity befell them. Among these were Yazid ibn Wadi’ah and ‘Abd al-Rahman ibn Mudlaj.
It is obvious that when the Commander of the Faithful (as) used to quote this tradition to the companions (of the Prophet (S)) and asked them to bear witness over it, it was to ascertain his succession to the Prophet (S). It is a clear evidence for stipulating the word wali in the meaning of the guardianship of the affairs of all Muslims.
Also amongst the evidence that the word wilayah in the tradition is used in the meaning of guardianship of all affairs is that the Prophet (S) initiated the guardianship of ‘Ali (as) with the Guardianship of Allah, the Exalted, and said: Allah is my Master. Indisputably, no one has guardianship over the Prophet (S) except Allah, the Blessed and Exalted. Then he (S) said: And I am the Master of every believer. Hence, he conveyed that guardianship is established for him over the believers. It is then that he said: Whoever I am the master of then ‘Ali is his master. Therefore, he established that after himself (S) guardianship is for ‘Ali. It is thus apparent that this wilayah is nothing but the guardianship of the affairs of all Muslims.
A final proof that the Prophet (S) eliminated obscurity and doubt, and closed the path for the ones who intend to change the announced guardianship of Ali (as), was his reminding them of the Word of Allah, the Exalted: The Prophet has a greater claim on the faithful than they have on themselves.97
He first took a confirmation of his own guardianship and priority over them by saying: Do I not have priority over the believers than they have on themselves? They all said: Yes, you do. Then he (S) laid that guardianship and priority for ‘Ali (as) by saying: Whoever I am the master of then ‘Ali is his master. Thus, there remains no doubt that the meaning of the word mawla is the guardian of the affairs of all Muslims.
Al-Bukhari and other great experts in the science of traditions have transmitted the word of the Prophet (S) for ‘Ali (as): You are from me and I am from you.98
There is no doubt that the perfection of the world is through wisdom, knowledge, service, obedience and free-will. These are the characteristics which resulted in the creation of mankind, for they distinguish him in his creation in wisdom and free-will. The perfection of mankind lies in reaching the status of connection with the unseen world and enlightening his wisdom with the light of revelation, which is the status of Prophethood.
The perfection of this status is through sending him as a representative from the Creator to the creation for enlightening their wisdom through the light of Divine Wisdom. Thus is the status of the Messengership.
The perfection of this status is to reach the status of the five high-ranking Prophets of the covenant, who are sent with new law. Moreover, the perfection of this status is to reach the status of the Seal of the Prophets, which is the status of eternal divine law, and that is the extent of all extents. The possessor of this status is the first creation and the last to remain. He is the Seal for the ones before him and the opener of the ones after him. He is the greatest name and the highest example.
‘Ali (as) reached such a status that the personality for whom Allah has said: Nor does he speak out of desire;99
says for ‘Ali: ‘Ali is from me, revealing that ‘Ali the part of the most precious gem of possible beings. More specifically, he is the holy being who is the ultimate reason for the creation of this world and the sending of Adam. However, the Prophet (S) did not suffice with that, but added: And I am from him. This statement is due to the fact that the purpose of the existence of the Prophet (S) and the purpose of his sending is the guidance to the True Religion and the Right Path. However, any of this could not have happened without ‘Ali (as) and his infallible sons (as). Thus, is it possible to have a gap between the Prophet (S) and ‘Ali’s (as) succession?
The Prophet (S) said: ‘Ali is with the Qur’an and the Qur’an is with ‘Ali. They will not part from each other until they meet me on the Pool.100 The greatest of the experts of the science of tradition from both Sunnis and Shi’ahs have admitted to the authenticity of this tradition.
The implication of this tradition is clear like the previous one, because among the divine books there is no book like the Qur’an.
Allah has revealed the best announcement, a conformable book.101
Surely this Qur’an guides to that which is most upright.102
Allah has described the Qur’an with attributes which portray its greatness. These qualities are such that the pen is incapable of writing them and the tongue is expressionless when explaining them. Just as the Exalted has said: Nay! It is a glorious Qur’an in a guarded tablet.103 Most surely it is an honoured Qur’an in a book that is protected.104
And certainly We have given you seven of the oft-repeated and the grand Qur’an.105
Ya Sin. I swear by the Qur’an full of wisdom.106
He has described Himself as the Teacher of this Book: The Beneficent taught the Qur’an.107
He has pointed to the manifestation of His Might in this Book by His Word: Had We sent down this Qur’an on a mountain, you would certainly have seen it falling down, splitting asunder because of the fear of Allah.108
He has indicated the manifestation of His Omnipotence in the secrets of His verses by His Word: And even if there were a Qur’an with which the mountains were made to pass away, or the earth were travelled over with it, or the dead were made to speak thereby.109
This Book is the manifestation of His Knowledge and Wisdom: And most surely you are made to receive the Qur’an from the Wise, the Knowing.110
And We have revealed the Book to you explaining clearly everything, and a guidance and mercy.111
He praised Himself upon the revelation of this Book: All praise is due to Allah, Who revealed the Book to His servant and did not make in it any crookedness.112
It is the Book for which the Messenger of Allah (S) has instructed to cling onto: When trials surround you like the dark night then upon you is the Qur’an. Indeed, it intercedes and its intercession is accepted. Whatever it decodes is true. Whoever makes it his leader, it guides him to Paradise. Whoever turns his back to it, it drives him to Hell. The Qur’an is a guide, which leads to the best path. It is a Book, which contains elaboration, explanation and attainment. It is the decision and not a jest. It contains the apparent and the secret. Its apparent is judgment and its secret is knowledge. Its apparent is elegant and its secret is profound. It has boundaries and its boundaries have further boundaries. Its remarkable things are countless. Its wonders do not decline. In it are the lights of guidance and the heights of wisdom. It is a guide to the righteous for whoever recognises it.113
This is the Book which Allah has manifested for His creation. The One who revealed it has introduced it with what He has mentioned in the verses. The one to whom it was revealed has praised it with such words. Then what must be the position of the one who the Prophet (S) has described as being with this Book!
It is he who is with the apparent of the Qur’an in its wisdom and with the secret of the Qur’an in its knowledge. He is also with the remarkable things of the Qur’an, which are countless, and its wonders which do not decline. Hence, with this relation, he has all that Allah revealed to all of His Prophets (as) of the Book and the wisdom. Allah has taught him His knowledge of His immense affairs and the mysteries of His secrets.
Indeed, the one that had partial knowledge of the Book was able to bring the throne of (Queen) Bilqis before the blinking of Sulayman’s eye. Then how elevated must the status be of the one who is with the Book and all that is in it!
He is the Retaining Ear in the Word of the Exalted: The retaining ear might retain it,114 based on what the experts of the commentary and traditions115 have reported. He it is who said: Ask me anything. By Allah, you will not ask me about anything upto the Day of Judgment except that I will tell you. Ask me about the Book of Allah. By Allah, there is not a single verse about which I do not know if it was revealed at night or day, in plain land or a mountain.116
Then how great must be the status of the person the Prophet (S) has described as the Qur’an being with him. Furthermore, the relationship is two-sided. The Prophet (S) did not suffice with: ‘Ali is with the Qur’an, he (S) added in his explanation of ‘Ali’s greatness, that no one but the wise can understand, his word: And the Qur’an is with ‘Ali.
In the first sentence, he began the sentence with ‘Ali and ended with the Qur’an. Yet, in the second sentence, he began with the Qur’an and ended with ‘Ali. The sequence of this speech is most eloquent from the one who is the most eloquent of the ones that uttered.117 Hence, the beginning and the end are both with ‘Ali, due to subtleties which cannot be mentioned here.
To summarise, there is no one superior than the Holy Prophet (S) amongst all the ones that Allah has sent. When ‘Ali (as) is from him (S) and he (S) is from ‘Ali (as), then ‘Ali is subsequent to the best of Allah’s creation. Also, there is no better revelation from Allah than the Qur’an. When ‘Ali is with the Qur’an and the Qur’an is with him, then his heart is the treasure of all the guidance, light, the Book and the wisdom that Allah has revealed.
Does any doubt remain that ‘Ali (as) should be the successor of the Holy Prophet (S) and the explainer of the Noble Qur’an? Does any doubt remain that he is the master of all those who believe in Allah, Who has said: Whatever the Messenger gives you, accept it.118
Nothing rests on the Messenger but clear delivering (of the message).119
The Sunni experts of traditions and biographers of the narrators have admitted to the authenticity of the following tradition. ‘Amr ibn Maymun said: I was sitting with Ibn ‘Abbas when a group of nine people came to him and said: O son of ‘Abbas, you either come with us or ask these people to leave us alone with you. The reporter says: Ibn ‘Abbas said: I will come with you. He adds: Ibn ‘Abbas had not become blind yet.
He says: They started talking, but we did not know what they said. Ibn ‘Abbas returned, shaking the dust off his clothes. He was expressing anger and was saying: They began quarrelling about a man who has ten virtues that no other person has. They began quarrelling about a man for whom the Prophet (S) said (in the Battle of Khaybar): I will certainly send a man who Allah will never dishonour. He loves Allah and His Messenger and Allah and His Messenger love him. Everyone started looking around, then he (S) said: Where is ‘Ali? They all replied: He is grinding a hand-mill. The reporter says: None of them were grinding. ‘Ali came with sore eyes. The Prophet (S) applied his saliva to ‘Ali’s eyes. He then waved the flag three times and gave it to ‘Ali.
Ibn ‘Abbas continues: The Messenger of Allah (S) sent so and so with the chapter of Repentence. Then he sent ‘Ali after him to take it from him, saying: None can take this chapter except for a man who is from me and I am from him.
Ibn ‘Abbas then adds: The Prophet (S) said to his cousins when ‘Ali was present: Which one of you will succeed me in this world and the hereafter? The Messenger of Allah (S) asked each one of them: Which one of you will succeed me in this world and the hereafter? They all refused. Thus, he (S) said to ‘Ali: You are my successor in this world and the hereafter.
Ibn ‘Abbas then said: ‘Ali was the first person to belive after Khadija (ra).
He added: The Messenger of Allah (S) placed his cloak over ‘Ali, Fatima, Hasan and Husayn and said: Allah only desires to keep away the uncleanness from you, O people of the House! And to keep you purified a (thorough) purifying.120
Ibn ‘Abbas continued: ‘Ali bought his own self when he wore the dress of the Prophet and slept in his place. The pagan Arabs were throwing stones at ‘Ali like they used to at the Prophet of Allah (S). He was writhing with pain, but he covered his head with the sheet and did not come out until morning. Then the sheet was removed from his head. They said to him: You tricked us. Your Prophet did not writhe when we threw stones at him, while you did, but we denied ourselves.
Ibn ‘Abbas then said: The Messenger of Allah (S) went out for the Battle of Tabuk and the people went out with him. ‘Ali said to the Prophet (S): Shall I come with you? The Prophet (S) replied: No. ‘Ali cried. Thus, the Prophet (S) said: Are you not pleased that you are to me like Harun was to Musa except there is no prophet after me. It is a must that when I go you are my successor.
Ibn ‘Abbas then added: The Messenger of Allah (S) said to ‘Ali: You are the guardian of every believing man and woman after me.
Ibn ‘Abbas says: The Apostle of Allah (S) shut all the doors to the mosque except for ‘Ali’s door. He used to enter the mosque as he pleased. That was his way and there was no other way.
Ibn ‘Abbas then said: The Messenger of Allah (S) said: Whoever I am the master of then his master is ‘Ali.121
After the Prophet (S) specified him with the banner of victory, does any doubt still remain that ‘Ali is the successor of the Prophet (S) without gap? What about the stipulation about him over all his companions that he is the beloved of Allah and the Messenger? Or, the fact that the Prophet (S) had sent the chapter of Repentence with someone else to the people of Mecca, but then Allah ordered him to take it away from that person and give it to ‘Ali. It is thus not permissible for anyone to deliver it except for the Prophet (S), or the one who is from him and that is ‘Ali.
Is there any doubt after the explicit declaration of the Prophet (S) that the relationship between them is that of Harun (as) and Musa (as)? Also, that he cannot leave Medina until ‘Ali is his successor.
Is there still any doubt after the stipulation on his absolute guardianship over all the believers in the declaration of the Prophet (S): You are the guardian of every believing man and woman after me?
How can any doubt remain for a just person after all of these traditions and the likes of these which are compiled in the Sunni sources and are agreed upon as authentic by them? These stipulate that ‘Ali (as) is the successor of the Prophet (S) without gap.
* * *
Nevertheless, these are only a small part of the vast amount of verses from Allah, the Exalted and traditions of the Messenger of Allah (S) regarding this topic, of which this concise book cannot accommodate a thorough examination. Al-Hakim al-Haskani, a great Sunni scholar of the fifth century, has reported from Mujahid that he said, “Indeed, ‘Ali has seventy virtues which none of the companions of the Prophet (S) have like it, and there is not a single virtue of any one of the companions except that ‘Ali shares it with them.”122
It is reported that Ibn ‘Abbas said, “There is not a single verse in the Qur’an that says: The ones who believe and do good, except that ‘Ali is its leader and is distinguished in it. There is not a single companion of Muhammad (S) that Allah has not criticised. However, He has always mentioned ‘Ali with good.”123
He has also said, “‘Ali ibn Abu Talib (as) has eighteen such virtues, that even if he had only one, it would be sufficient for his salvation. He had thirteen virtues that no one has in this Ummah.”124
Ibn Abu al-Hadid says in his commentary of Nahj al-Balagha, “When a questioner asked our scholar Abu al-Hadhil: Who is superior before Allah, ‘Ali or Abu Bakr? He replied: O my child, by Allah, ‘Ali’s one combat against ‘Amr in the Battle of Khandaq equals all the deeds and actions of the migrants of Mecca and the helpers of Medina. In fact, it exceeds them all combined let alone Abu Bakr by himself.”125
As reported in al-Mustadrak by al-Hakim, Ahmad bin Hanbal has said, “What has come in the virtues of Ali ibn Abu Talib has not come for anyone of the companions of the Messenger of Allah (S).”126
It was said to al-Khalil ibn Ahmad, the master of literature and the founder of the science of prosody [‘ilm al-’arud], “What is the proof that ‘Ali is the leader of everyone in everything?”
He replied, “Everyone needs ‘Ali but he is needless of everyone.”
It was also said to him, “What do you say about ‘Ali ibn Abu Talib?”
He responded, “What can I say in respect of one whose virtues were hidden by his followers due to fear, and by his enemies due to jealousy. Even then so many virtues have appeared that they have filled the East and West.”127
If there was no envy of the enemies and fear of the friends, and the dark eras of the Umayyad and the ‘Abbasid governments did not cover the sun of guardianship and divine leadership, then the lights of the virtues of this complete moon would have excelled on the sky of Islam and would have spread in the souls and the horizons.
We will end this discussion with two verses that were revealed concerning ‘Ali (as):
Only Allah is your Wali and His Messenger and those who believe, who keep up prayers and pay the poor-rate while they bow.128
Great Sunni scholars have admitted that this verse was revealed concerning ‘Ali (as). We will suffice with what al-Fakhr al-Razi has transmitted in his commentary of the Qur’an, “It is reported from Abu Dharr (ra) that he said: One day I prayed noon prayers with the Messenger of Allah (S). A beggar asked in the mosque, but no one granted him anything. The beggar then raised his hands to the heavens and said: O Allah, be my witness that I asked in the mosque of the Messenger of Allah (S), but no one gave me anything. ‘Ali (as) was bowing down at the time. Thus, he (as) pointed with the little finger of his right hand, which had a ring. The beggar came to him and took the ring while the Prophet (S) was watching.
Hence, the Prophet (S) said: O Allah, certainly my brother Musa asked you: O my Lord! Expand my breast for me, and make my affair easy for me, and loosen the knot from my tongue, (that) they may understand my word; And give to me an aider from my family: Harun, my brother. Strengthen my back by him, and associate him (with me) in my affair.129
Thus, You revealed the verses: We will strengthen your arm with your brother, and We will give you both an authority.130
O Allah, I am Muhammad, Your Prophet and Your sincere friend. Expand my breast for me and make my affair easy to me; and give to me an aider from my family, ‘Ali. Strengthen my back by him!
Abu Dharr says: By Allah, the Messenger of Allah had not completed these words when Jibra’il came down and said: O Muhammad, read: Only Allah is your Wali and His Messenger and those who believe, who keep up prayers and pay the poor-rate while they bow.”131
The revealation of the verse after the prayer of the Prophet (S) indicates the acceptance of his prayer. Allah, the Mighty and High, has made ‘Ali to the Prophet (S) like He had made Harun to Musa (as).
We can derive from the conformity of the conjunction in this verse that the guardianship of Allah is confirmed for the Messenger (S), and his is confirmed for Ali (as).
The holy verse, in conformity with the use of the definite particle, endorses that the wilayah confirmed for Allah, His Messenger and ‘Ali is a wilayah restricted to them. This wilayah is none but the absolute guardianship.
But whoever disputes with you in this matter after what has come to you of knowledge, then say: Come let us call our sons and your sons and our women and your women and our souls and your souls, then let us be earnest in prayer, and pray for the curse of Allah on the liars.132
Experts can elucidate many points in this verse. We will however suffice with only three of these: The invitation of the Prophet (S) to earnest prayer is proof of the truthfulness of his Messengership and the righteousness of his religion. The refusal of the Christians is their admittance of the invalidation of their religion.
The word ‘our souls’ is proof of the succession of the Commander of the Faithful (as) without gap, because he is the soul of the Prophet (S), based on the stipulation of the Qur’an. He is the continuation of the essence of the Prophet (S). It is illogical that another person should replace him.
The experts of the commentaries (of the Qur’an) have unanimously agreed that ‘our sons’ in the verse refers to al-Hasan and al-Husayn (as), ‘our women’ indicates Fatima (as), and ‘our souls’ signifies ‘Ali (as).133
Here we will mention only one tradition which al-Fakhr al-Razi has transmitted in his commentary of the Qur’an: Second issue: It has been reported that when the Prophet (S) reasoned with the Christians of Najran, but when they insisted on their ignorance, he said: Surely, Allah has ordered me that if you do not accept my proof then I should earnest in prayer against you. They replied, “O Abu al-Qasim, we will return and see the matter and will come back to you.” When they returned, they said to al-’Aqib, who was their scholar, “O servant of Christ, what do you say in this matter?” He replied, “By God, O Christians, you have come to know that Muhammad is a divine Messenger. He has brought you the truth about Jesus. By Allah, no nation has ever gone to earnest in prayer against a Messenger except that their young and old have not lived after that. If you do it then God will eliminate you all. However, if you refrain from it and wish to continue on your own religion, then leave it and return to your towns.”
The Messenger of Allah (S) came out wearing a black cloak. He was holding Al-Husayn (as) in his arms and was holding Al-Hasan (as) by the hand. Fatima (as) was walking behind him and ‘Ali (as) was walking behind her. The Prophet (S) was saying: When I pray then say amen.
The archbishop of Najran said, “O group of Christians, I am indeed seeing faces that if they asked God to move a mountain from its place then God would do it. Thus, do not earnest in prayer or you will be destroyed and not a single Christian will remain on the surface of the Earth till the Day of Judgment.”
They all said, “O Abu al-Qasim, we have all decided that we will not earnest in prayer with you and that we shall acknowledge your religion.”
The Prophet (S) responded: If you refuse to earnest in prayer then become Muslims. All will have all that the Muslims have and all that is forbidden on the Muslims will be forbidden upon you. They all refused. Thus, he (S) said: I set a penalty for you to battle. They said, “We do not have the strength to fight the Arabs. However, we will make a settlement with you that you will not fight us and that you will not refuse us our religion…”
Thus, the Prophet (S) made peace with them and said: I swear by the one is whose hand is my life, indeed ruin was very close to the people of Najran. Had they cursed us, they would have turned into monkeys and pigs. This valley would have turned into fire for them. Allah would eliminate Najran and its inhabitants, even the birds above them in the trees. All Christians would have perished within a year.
It is reported that when the Prophet (S) came out wearing a black cloak, then Al-Hasan (ra) came and he placed him in the cloak. Then came Al-Husayn (ra) and he placed him in it. Then Fatima (ra) came and then ‘Ali (ra). Then he (S) said: Allah only desires to keep away the uncleanness from you, O people of the House! And to keep you purified a (thorough) purifying.134
Beware that this tradition is unanimously accepted as authentic amongst the experts of commentary and the traditions.135
Since we cannot fully explain this noble verse and honourable tradition, we will elucidate a few points:
Surely the Prophet (S) gathered ‘Ali, Fatima, Al-Hasan and Al-Husayn, and covered them with the cloak then read the verse: Allah only desires to keep away the uncleanness from you, O people of the House! And to keep you purified a (thorough) purifying, to prove that the prayer which will overturn the laws of nature, roam its causes and will be granted instantly by the intent of Allah, the Exalted. It must ascend to the Creator of the Universe from a soul pure of all kinds of filths. To Him do ascend the good words;136 this purification is confirmed for these five personalities (as) with the Intent of Allah, the Exalted.
Certainly, Allah, Glory be to Him, has made the prayer of the Prophet (S) an absolute cause for acceptance. However, in this instance, in conformity with Allah’s command, it is combined with the four other people present at the event. The conditional sentence in the speech of the Prophet (S): When I pray then say amen, implies the necessity between the condition, which is his prayer, and the final clause in a conditional sentence, which is their amen.
Allah, the Glorified and Exalted, made the amen of these four part of the condition of acceptance to make the status of ‘Ali, Fatima, Al-Hasan and Al-Husayn (as) apparent for the people. Also, to make it known that their prayers are always answered by Allah and that they have a prestigious position before Allah. Prayers are granted for them and the needs of the people are not rejected if they are through them, an honour solely for these five on the surface of the Earth.
The challenge of the earnest in prayer of the Prophet (S) with the Christians [mubahalah] would have resulted in their cursing. The assured acceptance of such a great prayer would have transformed the humans into animals and the earth into fire, and Najran and its inhabitants would have been eliminated from the surface of the Earth.
This is not possible except with the intent which is directly connected with the command that is indeed His command, when He intends anything, is only to say to it: Be, so it is.137
This is the status of a perfect human being, whose pleasure and anger is the manifestation of the pleasure and anger of Allah. This is the status of the Seal of the Prophets (S) and his successor (as).
The only woman who shares this status is the greatest truthful lady Fatima al-Zahra’ (as), revealing that the spirit of the general guardianship and the common leadership, which is the absolute infallibility, is confirmed in her. May the blessings of Allah be upon her, her father, her husband and her children!
Our statement is endorsed by the tradition that both Sunnis and Shi’ahs have transmitted, and have admitted to its authenticity, that the Messenger of Allah (S) said: Fatima is a part of me, whoever angers her has angered me.138
Logically speaking, the Qur’an and the Sunnah all indicate that the anger of the Prophet (S) is the anger of Allah, the Exalted. However, the Sunni scholars have transmitted that the Prophet (S) has further said: Surely, Allah is angered by your anger and pleased with your pleasure.139
If Allah is pleased with someone’s pleasure and angered by her anger regardless of any restriction and condition, then his pleasure and anger must be above error and desire. Hence, it is the greatest level of infallibility.
Notes:
53. Al-Tafsir al-Kabir: vol. 12, pp 26 under the explanation of the verse: 5:55; Al-Tabaqat al-Kubra: vol. 3, pp 23; Tarikh Madinah Damishq: vol. 42, pp 52 & 57; Yanabi’ al-Mawaddah: vol. 1, pp 258, & vol. 2, pp 153 & 288; Tafsir Furat al-Kufi: pp 95, 248, 250 & 255; and other Sunni and Shi’ah sources, which have been mentioned earlier.
54. Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 14; Sunan al-Tirmidhi: vol. 5, pp 300, hadith no. 3804; Usd al-Ghabbah: vol. 4, pp 29; Al-Bidayah wa-al-Nihayah: vol. 7, pp 371; Majma’ al-Zawa’id: vol. 9, pp 112; Fath al-Bari: vol. 7, pp 211; Tuhfat al-Ahwadhi: vol. 10, pp 152; Tarikh Baghdad: vol. 12, pp 263; Nazm Durar al-Simtayn: pp 94 & pp 95; Kanz al-’Ummal: vol. 13, pp 140; Tarikh Madinah Damishq: vol. 42, pp 18, 53 & 61; Ansab al-Ashraf: pp 145; Yanabi’ al-Mawaddah: vol. 2, pp 392; and other Sunni sources.
Manaqib Al Abu Talib: vol. 2, pp 185; Similar to this is in Al-Khisal: pp 429, ch. 10, hadith no. 6, Manaqib Amir al-Muminin (A): vol. 1, pp 306, 319, 325, 343 & 357; Sharh al-Akhbar: vol. 2, pp 178, 477 & 539; Al-’Umdah: pp 167 & 172; and other Shi’ah sources.
55. Holy Qur’an, 49: 10.
56. Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 14 & 303; Al-Durr al-Manthur: vol. 3, pp 205; and other Sunni sources.
Al-Amali by Al-Tusi: pp 587; Manaqib Al Abu Talib: vol. 2, pp 185; Al-’Umdah: pp 166; and other Shi’ah sources.
57. Holy Qur’an, 6: 132.
58. Holy Qur’an, 21: 47.
59. Holy Qur’an, 17: 79.
60. Sunan Ibn Majah: vol. 1, pp 44; Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 112; Dhakha’ir al-’Uqba: pp 60; Musannaf Ibn Abu Shaybah: vol. 7, pp 497 & 498; Al-Ahad wa-al-Mathani: vol. 1, pp 148; Kitab al-Sunnah: pp 584; Al-Sunan al-Kubra by Al-Nisa’i: vol. 5, pp 107 & 126; Khasa’is Amir al-Mu’minin (A): pp 87; Musnad Abu Hanifah: pp 211; Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 2, pp 287, vol. 13, pp 200 & 228; Nazm Durar al-Simtayn: pp 95…; Kanz al-’Ummal: vol. 11, pp 608, vol. 13, pp 122 & 129; Al-Tabaqat al-Kubra: vol. 2, pp 23; Tarikh Madinat Damishq: vol. 42, pp 59, 60 & 61; Mizan al-I’tidal: vol. 1, pp 432; Tahdhib al-Tahdhib: vol. 7, pp 296; Tarikh al-Tabari: vol. 2, pp 56; Al-Bidayat wa-al-Nihayah: vol. 3, pp 36 & vol. 7, pp 371; Yanabi’ al-Mawaddah: vol. 1, pp 193; and other Sunni sources.
‘Uyun Akhbar al-Rida (A): vol. 2, pp 63, ch. 31, hadith no. 262; Manaqib Amir al-Mu’minin (A): vol. 1, pp 305…; Al-Mustarshid: pp 263 &… 378; Sharh al-Akhbar: vol. 1, pp 192; Al-Amali by al-Mufid: pp 6; Al-Amali by Al-Tusi: pp 626 & 726; Majma’ al-Bayan: vol. 5, pp 113; A’lam al-Wara: vol. 1, pp 298; Kashf al-Ghummah: vol. 1, pp 89 & vol. 1, pp 412; Al-’Umdah: pp 64 & 220; Al-Khisal: pp 402; and other Shi’ah sources.
61. Lisan al-Mizan: vol. 2, pp 157; Tarikh Madinah Damishq: vol. 42, pp 52; Kanz al-’Ummal: vol. 5, pp 725; and other Sunni sources.
Al-Mustarshid: pp 332; Al-Amali by Al-Tusi: pp 333; Al-Ihtijaj by Al-Tabarsi: vol. 1, pp 197; and other Shi’ah sources.
62. Al-Durr al-Manthur under the explanation of this verse: vol. 4, pp 295; Al-Tafsir al-Kabir: vol. 12, pp 26: under the verse: 5:55; Shawahid al-Tanzil: vol. 1, pp 230, 480 & 482; Al-Mi’yar wa-al-Muwazanah: pp 71 & 322; Nazm Durar al-Simtayn: pp 87; Yanabi’ al-Mawaddah: vol. 1, pp 258 & vol. 2, pp 153; and other Sunni sources.
Manaqib Amir al-Mu’minin (A): vol. 1, pp 384; Tafsir Furat al-Kufi: pp 95, 248, 255 & 256; Sharh al-Akhbar: vol. 1, pp 192; Kanz al-Fawa’id: pp 136; Majma’ al-Bayan: vol. 3, pp 361; and other Shi’ah sources.
63. Holy Qur’an, 28: 35.
64. Holy Qur’an, 7: 142.
65. Holy Qur’an, 3: 39.
66. Holy Qur’an, 3: 46.
67. Holy Qur’an, 2: 269.
68. Holy Qur’an, 4: 113.
69. Holy Qur’an, 16: 39.
70. Holy Qur’an, 4: 105.
71. Holy Qur’an, 19: 52.
72. Holy Qur’an, 53: 8-9.
73. Al-Ikhtisas: pp 212.
74. Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 108; also Al-Talkhis; Sahih Muslim: vol. 7, pp 120; Sunan al-Tirmidhi: vol. 5, pp 301; Khasa’is Amir al-Mu’minin (A): pp 87; and other sources.
75. Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 109.
76. Sahih al-Bukhari: vol. 5, pp 76; Nayl al-Awtar: vol. 8, pp 55 & 59; Fada’il al-Sahabah: pp 16; Musnad Ahmad bin Hanbal: vol. 1, pp 99 & 185, & vol. 4, pp 52 & vol. 5, pp 333; Sahih Muslim: vol. 5, pp 195 & vol. 7, pp 120 & 122; Sunan Ibn Majah: vol. 1, pp 45; Sunan al-Tirmidhi: vol. 5, pp 302; Al-Sunan al-Kubra by Al-Bayhaqi: vol. 6, pp 362 & vol. 9, pp 107 & pp 131; Majma’ al-Zawa’id: vol. 6, pp 150, vol. 9, pp 123 &…; Musannaf Ibn Abu Shaybah: vol. 8, pp 520 & 522; Musnad Sa’d ibn Abu Waqqas: pp 51; Bughyat al-Bahith: pp 218; Kitab al-Sunnah: pp 594 &…; Al-Sunan al-Kubra: vol. 5, pp 46, 108,… & 145; Khasa’is Amir al-Muminin (A): pp 49 &… & 82 &116; Musnad Abu Ya’la: vol. 1, pp 291 & vol. 13, pp 522 & 531; Sahih Ibn Habban: vol. 15, pp 377 & 382; Al-Mu’jam al-Awsat: vol. 6, pp 59; Al- Mu’jam al-Kabir: vol. 6, pp 152, 167, 187 & 198, & vol. 7, pp 13, 17, 31, 35, 36, 77 & vol. 18, pp 237 & 238; Musnad al-Shamiyin: vol. 3, pp 348; Dala’il al-Nubuwwah: vol. 3, pp 1092, ch. 78, hadith no. 178; Al-Fa’iq fi Gharib al-Hadith: vol. 1, pp 383; Al-Isti’ab: vol. 3, pp 1099; Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 11, pp 234 & vol. 13, pp 186; Nazm Durar al-Simtayn: pp 98 & 107; Kanz al-’Ummal: vol. 10, pp 467 & 468, vol. 13, pp 121, 123 & 163; Al-Tabaqat al-Kubra: vol. 2, pp 111; Al-Tarikh al-Kabir: vol. 2, pp 115; Al-Thiqat by Ibn Habban: vol. 2, pp 12 & 267; Sharh al-Sunnah by Al-Baghawi: vol. 14, pp 111; Tarikh Baghdad: vol. 8, pp 5; Tarikh Madinah Damishq: vol. 13, pp 288, vol. 41, pp 219, vol. 42, pp 16, 81… & 432; Usd al-Ghabbah: vol. 4, pp 26 & 28; Tarikh Baghdad: vol. 2, pp 78; Al-Bidayah wa-al-Nihayah: vol. 4, pp 211 &…, vol. 7, pp 251, 372 &…; Al-Sirat al-Nabawiyyah: vol. 3, pp 797; Subul al-Huda wa-al-Rashad: vol. 2, pp 32, vol. 5, pp 124 & vol. 10, pp 62; Yanabi’ al-Mawaddah: vol. 1, pp 161 & vol. 2, pp 120, 231 & 390; and other many more Sunni sources.
Rasa’il al-Murtada: vol. 4, pp 104; Al-Da’awat: pp 63; Zubdat al-Bayan: pp 11; Kashf al-Ghita’: vol. 1, pp 11; Al-Kafi: vol. 8, pp 351; ‘Ilal al-Shara’i’: vol. 1, pp 162, ch. 132, hadith no. 1; Al-Khisal: pp 211, 311 & 555; Al-Amali by Saduq: pp 604, ch. 77, hadith no. 10; Rawdat al-Wa’izin: pp 127; Manaqib Amir al-Mu’minin (A): vol. 1, pp 345 & 537, vol. 2, pp 89, 496 & …; Al-Mustarshid: pp 299, 300, 341 &…, 491 & 590; Sharh al-Akhbar: vol. 1, pp 302, vol. 2, pp 178, 192, 195 & 209; Al-Ifsah: pp 34, 68, 86, 157 & 197; Al-Nukat al-I’tiqadiyyah: pp 42; Al-Irshad: vol. 1, pp 64; Al-Ikhtisas: pp 150; Al-Amali by Al-Mufid: pp 56; Al-Amali by Al-Tusi: pp 171, 307, 380, 546 & 599; Al-Ihtijaj: vol. 1, pp 406, vol. 2, pp 64; Al-Khara’ij wa-al-Jara’ih: vol. 1, pp 159; Al-’Umdah: pp 97, 131, 139,… 188, 189 & 219; Al-Fada’il: pp 152; Al-Tibyan: vol. 3, pp 555 & vol. 9, pp 329; Majma’ al-Bayan: vol. 3, pp 358 & vol. 9, pp 201; and other many more Shi’ah sources.
77. Holy Qur’an, 8: 17.
78. Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 5, pp 7 & vol. 20, pp 316; and other Sunni sources.
Al-Khara’ij wa-al-Jara’ih: vol. 2, pp 542; Al-Amali by Al-Saduq: pp 604; Rawdat al-Wa’izin: pp 127; Manaqib Amir al-Mu’minin (A): vol. 2, pp 239; and other Shi’ah sources.
79. Holy Qur’an, 50: 37.
80. Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 110; Manaqib Amir al-Mu’minin (A): vol. 2, pp 425; Kashf al-Ghummah fi Ma’rifat al-A’immah: vol. 1, pp 292; and other sources.
81. Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 109.
82. Fada’il al-Sahabah: pp 14; Musnad Ahmad bin Hanbal: vol. 1, pp 84, 118, 119, 152 & 331, & vol. 4, pp 281, 368, 370 & 372, vol. 5, pp 347, 366, 370 & 419; Sunan Ibn Majah: vol. 1, pp 45; Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 116; also in Al-Talkhis: pp 134, 371 & 533; Majma’ al-Zawa’id: vol. 7, pp 17, vol. 9, pp 103 &…, 120, 164; Fath al-Bari: vol. 7, pp 61; Al- Musannaf by ‘Abd al-Razzaq: vol. 11, pp 225; Al-Mi’yar wa-al-Mawazanah: pp 72, 210 &…, 322; Musannaf Ibn Abu Shaybah: vol. 7, pp 495…; Al-Ahad wa-al-Mathani: vol. 4, pp 325; Kitab al-Sunnah: pp 552, 590 & …; Al-Sunan al-Kubra by Al-Nisa’i: vol. 5, pp 45, 108, 130 &…; Khasa’is Amir al-Muminin (A): pp 50,64, 94 &…; Musnad Abu Ya’la: vol. 1, pp 429 & vol. 11, pp 307; Sahih Ibn Habban: vol. 15, pp 376; Al-Mu’jam al-Saghir: vol. 1, pp 65 & 71; Al-Mu’jam al-Awsat: vol. 1, pp 112 & vol. 2, pp 24, 275, 324 & 369, vol. 6 pp 218, vol. 7, pp 70 & vol. 8, pp 213; Al- Mu’jam al-Kabir: vol. 3, pp 179 & 180 & vol. 4, pp 17 & 173 &… vol. 5, pp 166, 170, 171…, 194, 203, 204 & 212, vol. 12, pp 78, vol. 19, pp 291; Musnad al-Shamiyin: vol. 3, pp 223; Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 3, pp 208 & vol. 4, pp 74, vol. 6, pp 168, vol. 8, pp 21…; Nazm Durar al-Simtayn: pp 93, 109, 112; Mawarid al-Ẓam’an: pp 543; Al-Jami’ al-Saghir: vol. 2, pp 643; Kanz al-’Ummal: vol. 1, pp 187… & vol. 5, pp 290, vol. 11, pp 332, 603, 608,… & vol. 13, pp 105, 131 &…; Shawahid al-Tanzil: vol. 1, pp 200, 251, 352, 381, 391 &…; Tafsir Ibn Kathir: vol. 2, pp 15; Al-Durr al-Manthur: vol. 2, pp 259 & 293, vol. 5, pp 182; Tarikh Baghdad: vol. 7, pp 389, vol. 8, pp 284, vol. 12, pp 340, vol. 14, pp 239; Usd al-Ghabbah: vol. 1, pp 367, 369, vol. 2, pp 233, vol. 3, pp 92, 274, 307, 321, vol. 4, pp 28, vol. 5, pp 6, 205, 208, 276 & 283; Tarikh Baghdad: vol. 3, pp 10; and other many more Sunni sources.
Al-Hidayah by Shaykh al-Saduq: pp 149 & 150; Rasa’il al-Murtada: vol. 3, pp 130; Al-Iqtisad by Al-Tusi: pp 216; Al-Rasa’il al-’Ashar by Al-Tusi: pp 133; Al-Kafi: vol. 1, pp 287, 294, vol. 4, pp 567, vol. 8, pp 27; Da’a’im al-Islam: vol. 1, pp 16 & 19; Man la Yahduruhu al-Faqih: vol. 1, pp 148, hadith no. 686, vol. 2, pp 335, hadith no. 1558; ‘Ilal al-Shara’i’: vol. 1, pp 143; ‘Uyun Akhbar al-Rida (A): vol. 1, pp 52, 64 & 164, vol. 2, pp 58; Al-Khisal: pp 66, 211, 219, 311, 479, 496 & 578; Al-Amali by Saduq: pp 49, 149, 184, 185, 186, 428 & 670; Kamal al-Din wa Tamam al-Ni’mat: pp 276 & 337; Al-Tawhid: pp 212; Ma’ani al-Akhbar: pp 65, 66 & 67; Al-Majazat al-Nabawiyya by Sharif al-Radi: pp 217; Khasa’is al-A’immah: pp 42; Tahdhib al-Ahkam: vol. 3, pp 263; Rawdat al-Wa’izin: pp 94, 103 & 350; Al-Iydah: pp 99 & 536; Manaqib Amir al-Mu’minin (A): vol. 1, pp 118, 137, 171, 362, vol. 2, pp 365, and other sources; Al-Mustarshid: pp 468,… 620 & 632; Dala’il al-Imamat: pp 18; Sharh al-Akhbar: vol. 1, pp 99, 288, 240 &…, vol. 2, pp 250 & 260, vol. 3, pp 469 & 485, and other sources of this book; Kitab al-Ghaybah: pp 68; Al-Irshad: vol. 1, pp 176 & 351; Al-Ikhtisas: pp 79; Al-Amali by Al-Mufid: pp 58 & 223; Kanz al-Fawai’d: pp 225 &…; Al-Amali by Al-Tusi: pp 9, 227, 247, 254, 255, 272, 332, 333, …343 and other sources; Al-Ihtijaj: vol. 1, pp 75, 96, 155; Al-Khara’ij wa-al-Jara’ih: vol. 1, pp 207; Al-’Umdah: pp 85, 92, 271 and other sources; Tafsir al-’Ayyashi: vol. 1, pp 4, 250, 281, 327, 329, 332,… vol. 2, pp 98, 100, 307 & 320; Tafsir al-Qummi: vol. 1, pp 174 & 301, vol. 2, pp 201; Tafsir Furat al-Kufi: pp 56, 110, 124, 130, 345, 451, 490, 495, 503, 516 & 574…; Majma’ al-Bayan: vol. 3, pp 274, 382, 383, vol. 8, pp 125, vol. 10, pp 59 & 119; and other many more Shi’ah sources.
83. Jamhurat al-Lughah: vol. 1, pp 108.
84. Yanabi’ al-Mawaddah: vol. 1, pp 113.
85. Tahdhib al-Tahdhib: vol. 7, pp 297.
86. Holy Qur’an, 5: 67.
87. Asbab al-Nuzul: pp 135; Shawahid al-Tanzil: vol. 1, pp 246, 249, 254, 255, 257 & 402, & vol. 2, pp 391 & 451; Al-Durr al-Manthur: vol. 2, pp 298; Fath al-Qadir: vol. 2, pp 60; Al-Mi’yar wa-al-Muwazanah: pp 214; Tarikh Madinat Damishq: vol. 42, pp 237; Yanabi’ al-Mawaddah: vol. 1, pp 359, vol. 2, pp 248 & 285, vol. 3, pp 279; some sources have been mentioned on page 131.
Da’a’im al-Islam: vol. 1, pp 15; Rasa’il al-Murtada: vol. 3, pp 20, vol. 4, pp 130; Al-Kafi: vol. 1, pp 289 & 290; Al-Amali by al-Saduq: pp 435, ch. 56, hadith no. 10 & pp 584; Kashf al-Ghita’: vol. 1, pp 10; Al-Tawhid: pp 254 & 256; Rawdat al-Wa’izin: pp 90, & 92; Manaqib Amir al-Mu’minin (A): vol. 1, pp 140 & 171, vol. 2, pp 380 & 382; Al-Mustarshid: pp 465, 470 & 606; Sharh al-Akhbar: vol. 1, pp 104, vol. 2, pp 276 & 374; Al-Irshad: vol. 1, pp 175; Al-Ihtijaj: vol. 1, pp 70; Manaqib Al Abu Talib (A): vol. 3, pp 21 & 23; Al-’Umdah: pp 99; Al-Tara’if: pp 121, 149 & 152; Tafsir Abu Hamzah al-Thumali: pp 160; Tafsir al-’Ayyashi: vol. 1, pp 328, 331,… vol. 2, pp 97; Tafsir al-Qummi: vol. 1, pp 171 & 174, vol. 2, pp 201; Tafsir Furat al-Kufi: pp 124, 129 &…; A’lam al-Wara: vol. 1, pp 261; and other Shi’ah sources.
88. Holy Qur’an, 5: 3.
Tarikh Baghdad: vol. 8, pp 284; Shawahid al-Tanzil: vol. 1, pp 200 & …, & vol. 2, pp 391; Tarikh Madinat Damishq: vol. 42, pp 233 & 234; Al-Bidayat wa-al-Nihayah: vol. 7, pp 386; Al-Mi’yar wa-al-Muwazanah: pp 212; Yanabi’ al-Mawaddah: vol. 2, pp 249; and other Sunni sources.
Al-’Umdah: pp 106, 170 & 244; Al-Tara’if: pp 147; Rasa’il al-Murtada: vol. 4, pp 131; Al-Iqtisad: pp 220; Al-Amali by al-Saduq: pp 50, ch. 1, hadith no. 2; Rawdat al-Wa’izin: pp 350; Tafsir Furat al-Kufi: pp 516; Khasa’is al-Wahi al-Mubin: pp 97; and other Shi’ah sources.
89. Holy Qur’an, 70: 1.
90. Nur al-Absar: pp 87; Nazm Durar al-Simtayn: pp 93; Al-Jami’ li-Ahkam al-Holy Qur’an, vol. 18, pp 279; Yanabi’ al-Mawaddah: vol. 2, pp 370; Shawahid al-Tanzil: vol. 2, pp 381 &…; and other Sunni sources.
Sharh al-Akhbar: vol. 1, pp 230; Manaqib Al Abu Talib (A): vol. 3, pp 40; Tafsir Furat al-Kufi: pp 505; Al-Tara’if: pp 152; and other Shi’ah sources.
91. Musnad Ahmad ibn Hanbal: vol. 4, pp 281.
92. Tarikh Baghdad: vol. 8, pp 284.
93. Al-Tafsir al-Kabir: vol. 12, pp 49: commentary of the verse: 5: 67; and other Sunni sources.
94. Manaqib Amir al-Mu’minin (A): vol. 1, pp 443, vol. 2, pp 441; Al-Mustarshid: pp 472; Manaqib Al Abu Talib (A): vol. 3, pp 45; Al-Tara’if: pp 150; Ikhtiyar Ma’rifat al-Rijal: vol. 1, pp 87; and other Shi’ah sources.
Nazm Durar al-Simtayn: pp 109; Dhakha’ir al-’Uqba: pp 67; Tarikh Madinat Damishq: vol. 42, pp 220 &…; Al-Bidayat wa-al-Nihayah: vol. 7, pp 386; Yanabi’ al-Mawaddah: vol. 1, pp 98 & 101, vol. 2, pp 158 & 285; and other Sunni sources.
95. Al-Isabah: vol. 4, pp 300; ch. 1, ‘Abd al-Rahman ibn Mudlaj, vol. 4, pp 276, vol. 7, pp 136.
96. Usd al-Ghabbah: vol. 3, pp 321; also refer to: Musnad Ahmad bin Hanbal: vol. 1, pp 119; Majma’ al-Zawa’id: vol. 9, pp 105 & 107; Al-Sunan al-Kubra by Al-Nisa’i: vol. 5, pp 131 &…; Musnad Abu Ya’la: vol. 1, pp 428; Al-Bidayat wa-al-Nihayah: vol. 5, pp 229; Al-Sirat al-Nabawiyyah by Ibn Kathir: vol. 4, pp 418; Khasa’is Amir al-Mu’minin (A): pp 96, 100, &… 132; Al-Mu’jam al-Awsat: vol. 7, pp 70; Al-Mu’jam al-Kabir: vol. 5, pp 171; Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 19, pp 217; Tarikh Madinat Damishq: vol. 42, pp 205; and other Sunni sources.
Manaqib Amir al-Mu’minin (A): vol. 2, pp 372; Sharh al-Akhbar: vol. 1, pp 100; Al-Amali by Al-Tusi: pp 255, 272, 334 &…; Al-’Umdah: pp 93; Al-Tara’if: pp 151; and other Shi’ah sources.
97. Holy Qur’an, 33: 6.
98. Sahih al-Bukhari: vol. 3, pp 168, Kitab al-Sulh… vol. 4, pp 207, ch. Manaqib ‘Ali ibn Abu Talib, vol. 5, pp 85, ch. ‘Umrah al-Qada; Musnad Ahmad bin Hanbal: vol. 1, pp 98 & 115, & vol. 5, pp 204; Sahih Ibn Habban: vol. 11, pp 229 & 230; Al-Sunan al-Kubra by Al-Bayhaqi: vol. 8, pp 5; Majma’ al-Zawa’id: vol. 9, pp 275; Al-Musannaf by ‘Abd al-Razzaq: vol. 11, pp 227; Musannaf Ibn Abu Shaybah: vol. 7, pp 499; Al-Sunan al-Kubra by al-Nisa’i: vol. 5, pp 127, 148, 168 & 169; Khasa’is Amir al-Muminin (A): pp 88, 89, 122 & 151; Kanz al-’Ummal: vol. 5, pp 579, vol. 11, pp 599, 639 & 755, vol. 13, pp 255; Ma’ani al-Holy Qur’an, vol. 5, pp 40; Shawahid al-Tanzil: vol. 2, pp 143; Al-Jami’ li-Ahkam al-Holy Qur’an, vol. 13, pp 60, vol. 15, pp 215; Tafsir Ibn Kathir: vol. 3, pp 475, vol. 4, pp 218; Tarikh Baghdad: vol. 4, pp 364; Tarikh Madinah Damishq: vol. 19, pp 362, vol. 42, pp 53, 63 & 179; Tahdhib al-Kamal: vol. 5, pp 54; Al-Bidayah wa-al-Nihayah: vol. 4, pp 267; and many other Sunni sources.
Manaqib Amir al-Mu’minin (A): pp 473; Manaqib Al Abu Talib (A): vol. 1, pp 396; Al-Khisal: pp 496, 573 & 652; ‘Uyun Akhbar al-Rida (A): vol. 2, pp 58, ch. 31, hadith no. 224; Al-Amali by Saduq: pp 66, ch. 4, hadith no. 8, pp 156, ch. 21, hadith no. 2, and other sources of this book; Kamal al-Din wa Tamam al-Ni’mat: pp 241; Kifayat al-Athar: pp 158; Rawdat al-Wa’izin: pp 112 & 296; Al-Mustarshid: pp 621, 634 &…; Sharh al-Akhbar: vol. 1, pp 93, vol. 2, pp 250; Al-Irshad: vol. 1, pp 46; Al-Amali by Al-Mufid: pp 213; Al-Amali by Al-Tusi: pp 50, 134, 200, 271, 335, 351 & 486; Al-’Umdah: pp 146 & 201; and other Shi’ah sources.
99. Holy Qur’an, 53: 3.
100. Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 124; also in Al-Talkhis; Al-Mu’jam al-Saghir: vol. 1, pp 255; Al-Mu’jam al-Awsat: vol. 5, pp 135; Al-Jami’ al-Saghir: vol. 2, pp 177; Kanz al-’Ummal: vol. 11, pp 603; Fayd al-Qadir: vol. 4, pp 470; Subul al-Huda wa-al-Rashad: vol. 11, pp 297; Yanabi’ al-Mawaddah: vol. 1, pp 124 & 269; and other Sunni sources.
Al-Ihtijaj: vol. 1, pp 214 & 225; Al-Tara’if: pp 103; Al-Arba’un Hadith: pp 73; Kashf al-Ghummah: vol. 1, pp 148; Al-Amali by Al-Tusi: pp 460, ch. 16, hadith no. 34, pp 479 & 506; and other Shi’ah sources.
101. Holy Qur’an, 39: 23.
102. Holy Qur’an, 17: 9.
103. Holy Qur’an, 85: 21-22.
104. Holy Qur’an, 56: 77-78.
105. Holy Qur’an, 15: 87.
106. Holy Qur’an, 36: 1-2.
107. Holy Qur’an, 55: 1-2.
108. Holy Qur’an, 59: 21.
109. Holy Qur’an, 13: 31.
110. Holy Qur’an, 27: 6.
111. Holy Qur’an, 17: 89.
112. Holy Qur’an, 18: 1.
113. Al-Kafi: vol. 2, pp 599.
114. Holy Qur’an, 69: 12.
115. Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 7, pp 220; Nazm Durar al-Simtayn: pp 92; Kanz al-’Ummal: vol. 13, pp 135 & 177; Jami’ al-Bayan: vol. 29, pp 69; Asbab al-Nuzul: pp 294; Shawahid al-Tanzil: vol. 2, pp 361, 362 &…; Al-Jami’ li-Ahkam al-Holy Qur’an, vol. 18, pp 264; Tafsir Ibn Kathir: vol. 4, pp 441; Al-Durr al-Manthur: vol. 6, pp 260; Tarikh Madinah Damishq: vol. 38, pp 349, vol. 41, pp 455, vol. 42, pp 361; and other Sunni sources.
Basa’ir al-Darajat: pp 537, part 10, ch. 17, hadith 48; Al-Kafi: vol. 1, pp 423; ‘Uyun Akhbar al-Rida (A): vol. 2, pp 62, ch. 31, hadith 256; Rawdat al-Wa’izin: pp 105; Manaqib Amir al-Mu’minin (A): vol. 1, pp 142, &…; Dala’il al-Imamat: pp 235; Tafsir al-’Ayyashi: vol. 1, pp 14; Tafsir Furat al-Kufi: pp 499; Al-Tibyan: vol. 10, pp 98; Majma’ al-Bayan: vol. 10, pp 107; and other Shi’ah sources.
116. Fath al-Bari: vol. 8, pp 459; Kanz al-’Ummal: vol. 2, pp 565; with slight difference in Shawahid al-Tanzil: vol. 1, pp 42; Tafsir al-Tha’alibi: vol. 1, pp 52; Al-Jami’ li-Ahkam al-Holy Qur’an, vol. 1, pp 35; Al-Jarh wa-al-Ta’dil: vol. 6, pp 192; Tahdhib al-Kamal: vol. 20, pp 487; Tahdhib al-Tahdhib: vol. 7, pp 297; Ansab al-Ashraf: pp 99; Yanabi’ al-Mawaddah: vol. 2, pp 173 & 408; Dhakha’ir al-’Uqba: pp 83; Tafsir al-Qur’an by ‘Abd al-Razzaq: vol. 3, pp 241; Al-Tabaqat al-Kubra: vol. 2, pp 338; Tarikh Madinah Damishq: vol. 42, pp 398; and other Sunni sources.
Manaqib Al Abu Talib: vol. 1, pp 46; Wusul al-Akhyar ila Usul al-Akhbar: pp 4; Al-Manaqib: pp 94; Kashf al-Ghummah: vol. 1, pp 117; Sa’d al-Su’ud: pp 284; Tafsir al-’Ayyashi: vol. 2, pp 283; and other Shi’ah sources.
117. Bihar al-Anwar: vol. 2, pp 163.
118. Holy Qur’an, 59: 7.
119. Holy Qur’an, 24: 54.
120. Holy Qur’an, 33: 33.
121. Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 132; Musnad Ahmad: vol. 1, pp 330; Al-Sunan al-Kubra by Al-Bayhaqi: vol. 5, pp 112; Al-Mu’jam al-Kabir: vol. 12, pp 77; Khasa’is Amir al-Muminin (A): pp 62; Khasa’is al-Wahi al-Mubin: pp 117; Tarikh Madinah Damishq: vol. 42, pp 98; Yanabi’ al-Mawaddah: vol. 1, pp 110; Dhakha’ir al-’Uqba: pp 87; Majma’ al-Zawa’id: vol. 9, pp 119; Kitab al-Sunnah: pp 589; Al-Sunan al-Kubra by Al-Nisa’i: vol. 5, pp 113; Al-Bidayah wa-al-Nihayah: vol. 7, pp 374; and other Sunni sources.
Tafsir Furat al-Kufi: pp 341; Sharh al-Akhbar: vol. 2, pp 299; Al-’Umdah: pp 85 & 238; Kashf al-Ghummah: vol. 1, pp 80; Al-Manaqib: 125; Kashf al-Yaqin: pp 26; and other Shi’ah sources.
122. Shawahid al-Tanzil: vol. 1, pp 24; Al-Khisal: vol. 2, 572, ch. 70.
123. Shawahid al-Tanzil: vol. 1, pp 30 and similar wording on pp 67; Yanabi’ al-Mawaddah: vol. 2, pp 177. This is also mentioned in Shi’ah sources: Kashf al-Ghummah: vol. 1, pp 317; Tafsir al-’Ayyashi: vol. 2, pp 352; Tafsir Furat al-Kufi: pp 49…
124. Shawahid al-Tanzil: vol. 1, pp 22; Al-Mu’jam al-Awsat: vol. 3, pp 374. Similar is mentioned in Shi’ah sources: Manaqib Al Abu Talib: vol. 2, pp 3; Al-Khisal: vol. 2, 509; and others.
125. Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 19, pp 60.
126. Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 107; Shawahid al-Tanzil: vol. 1, pp 26 & 27; Tarikh Madinah Damishq: vol. 42, pp 418; Nazm Durar al-Simtayn: pp 80; Tahdhib al-Tahdhib: vol. 7, pp 297; Yanabi’ al-Mawaddah: vol. 1, pp 9, vol. 2, pp 370 & 385; and other Sunni sources.
Al-Tara’if: pp 136; Al-Manaqib: pp 11 & 34; Al-’Umdah: pp 121; Kashf al-Ghummah: vol. 1, pp 167; and other Shi’ah sources.
127. Tanqih al-Maqal: vol. 1, pp 402.
128. Holy Qur’an, 5: 55.
129. Holy Qur’an, 20: 25.
130. Holy Qur’an, 28: 35.
131. Al-Tafsir al-Kabir: vol. 12, pp 26; Jami’ al-Bayan (Tafsir al-Tabari): vol. 6, pp 389; Ahkam al-Holy Qur’an, vol. 2, pp 557; Al-Jami’ li-Ahkam al-Holy Qur’an, vol. 6, pp 222; Al-Durr al-Manthur: vol. 2, pp 293 & 294; Al-Mi’yar wa-al-Mawazanah: pp 228; Al-Mu’jam al-Awsat: vol. 6, pp 218; Ma’rifat ‘Ulum al-Hadith: pp 102; Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 13, pp 276; Nazm Durar al-Simtayn: pp 86; Tarikh Madinah Damishq: vol. 42, pp 357; Yanabi’ al-Mawaddah: vol. 1, pp 343 & 346, vol. 2, pp 192; Shawahid al-Tanzil: vol. 1, pp 209, 212,…; Asbab al-Nuzul: pp 133; Majma’ al-Zawa’id: vol. 7, pp 17; Tafsir Abu al-Sa’ud: vol. 3, pp 52; Tafsir al-Nasafi: vol. 1, pp 405; and other Sunni sources.
Al-Kafi: vol. 1, pp 289 & 427; Al-Khisal: 580; Al-Amali by Saduq: pp 186, ch. 26, hadith no. 4; Kamal al-Din wa Tamam al-Ni’mat: pp 276 & 337; Rawdat al-Wa’izin: pp 92 & 102; Manaqib Amir al-Mu’minin (A): vol. 1, pp 151, 171 & 189; Dala’il al-Imamah: pp 19 & 54; Sharh al-Akhbar: vol. 2, pp 193 & 346; Al-Irshad: vol. 1, pp 7; Kanz al-Fawa’id: pp 154,…; Al-Amali by Al-Tusi: pp 549; Al-Ihtijaj: vol. 1, pp 73, vol. 2, pp 252; Al-’Umdah: pp 119 &…; Tafsir al-’Ayyashi: vol. 1, pp 327; Tafsir Furat al-Kufi: pp 124, …; Al-Tibyan: vol. 3, pp 558; Majma’ al-Bayan: vol. 3, pp 361; and many other Shi’ah sources.
132. Holy Qur’an, 3: 61.
133. Tafsir Furat al-Kufi: pp 85; Al-Tibyan: vol. 2, pp 484; Majma’ al-Bayan: vol. 2, pp 309; Haqa’iq al-Ta’wil: pp 112; ‘Uyun Akhbar al-Rida (A): vol. 1, pp 85, ch. 7, hadith no. 9 & vol. 1, pp 231, ch. 23, hadith no. 1; Al-Khisal by al-Saduq: pp 576, ch. 70, hadith no. 1; Al-Amali by al-Saduq: pp 618, ch. 79, hadith no. 1; Tuhaf al-’Uqul: pp 429; Rawdat al-Wa’izin: pp 164; Sharh al-Akhbar: vol. 2, pp 340 & vol. 3, pp 94; Al-Fusul al-Mukhtara: pp 38; Tafsil Amir al-Mu’minin (A): pp 21; ; Al-Irshad: vol. 1, pp 167; Al-Amali by Al-Tusi: pp 271, ch. 10, hadith no. 45, pp 307 & pp 334, ch. 12, hadith no. 10, pp 564, ch. 21, hadith no. 1; Al-Ihtijaj: vol. 1, pp 162, vol. 2, pp 165; Da’a’im al-Islam: vol. 1, pp 18; Masar al-Shi’ah: pp 41; Kanz al-Fawai’d: pp 167; Al-’Umdah: pp 132, 188, &…; Manaqib Amir al-Mu’minin (A): vol. 2, pp 502; Al-Manaqib: pp 108; Kashf al-Ghummah: vol. 1, pp 308; Kashf al-Yaqin: pp 282; and many other Shi’ah sources.
Jami’ al-Bayan (Tafsir al-Tabari): vol. 3, pp 408; Al-Jami’ li-Ahkam al-Holy Qur’an, vol. 4, pp 104; Tafsir al-Baghawi: vol. 3, pp 361; Tafsir Ruh al-Ma’ani: vol. 3, pp 188; Tafsir Abu al-Sa’ud: vol. 2, pp 46; Tafsir al-Nasafi: vol. 1, pp 224; Al-Durr al-Manthur: vol. 2, pp 39; Tuhfat al-Ahwadhi: vol. 8, pp 278; Ma’rifat ‘Ulum al-Hadith: pp 49; Nazm Durar al-Simtayn: pp 108; Fath al-Bari: vol. 7, pp 60; Shawahid al-Tanzil: vol. 1, pp 156…; Siyar A’lam al-Nubala’: vol. 3, pp 286; Zad al-Masir: vol. 1, pp 339; Tarikh al-Ya’qubi: vol. 2, pp 82; Al-Bidayah wa-al-Nihayah: vol. 5, pp 65, vol. 7, pp 376; Al-Sirat al-Nabawiyyah by Ibn Kathir: vol. 4, pp 103; Yanabi’ al-Mawaddah: vol. 1, pp 43, 136 & pp 165, vol. 2, pp 446, vol. 3, 368; Ahkam al-Holy Qur’an, vol. 2, pp 18; Asbab Nuzul al-Ayat: pp 67; Musnad Ahmad bin Hanbal: vol. 1, pp 185; Sahih Muslim: vol. 7, pp 121; Sunan al-Tirmidhi: vol. 4, pp 293 & vol. 5, pp 302; Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 150; Al-Sunan al-Kubra by Bayhaqi: vol. 7, pp 63; Musnad Sa’d ibn Abu Waqqas: pp 51; Usd al-Ghabbah: vol. 4, pp 26; Tarikh Madinah Damishq: vol. 42, pp 16 & 112; Al-Isabah: vol. 4, pp 468; and other many more Sunni sources.
134. Holy Qur’an, 33: 33.
135. Al-Tafsir al-Kabir: vol. 8, pp 85.
136. Holy Qur’an, 35: 10.
137. Holy Qur’an, 36: 82.
138. Sahih al-Bukhari: Kitab al-Sulh, vol. 4, pp 210, ch. Manaqib Qarabat Rasul Allah (S), pp 219, vol. 6, pp 158; Fada’il al-Sahabah by al-Nisa’i: pp 78; Musnad Ahmad bin Hanbal: vol. 4, pp 5, & 328; Sahih Muslim: vol. 7, pp 141; Sunan Ibn Majah: vol. 1, pp 644; Sunan Abu Dawud: vol. 1, pp 460; Sunan al-Tirmidhi: vol. 5, pp 359 & 360; Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 159; Al-Sunan al-Kubra by Al-Bayhaqi: vol. 7, pp 307, vol. 10, pp 201; Musannaf Ibn Abu Shaybah: vol. 7, pp 526; Al-Ahad wa-al-Mathani: vol. 5, pp 361 & 362; Al-Sunan al-Kubra by Al-Nisa’i: vol. 5, pp 97 & 148; Khasa’is Amir al-Muminin (A): pp 120, &…; Sahih Ibn Habban: vol. 15, pp 406; Al-Mu’jam al-Kabir: vol. 22, pp 404 & 405; Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 16, pp 273 & 289; Nazm Durar al-Simtayn: pp 176; Al-Jami’ al-Saghir: vol. 2, pp 208; Kanz al-’Ummal: vol. 12, pp 107 &…; Tafsir Ibn Kathir: vol. 3, pp 267; Tafsir al-Tha’alabi: vol. 5, pp 315; Tarikh Madinah Damishq: vol. 3, pp 155, & vol. 58, pp 159; Tahdhib al-Kamal: vol. 22, pp 599, & vol. 35, pp 250; Tadhkirat al-Huffaz: vol. 2, pp 735; Siyar A’lam al-Nubala’: vol. 5, pp 90; Al-Isabah: vol. 8, pp 265; Al-Bidayah wa-al-Nihayah: vol. 6, pp 366; Subul al-Huda wa-al-Rashad: vol. 10, pp 449…, vol. 11, pp 444; Yanabi’ al-Mawaddah: vol. 2, pp 46, 52,…; and many other Sunni sources.
‘Ilal al-Shara’i’: vol. 1, pp 186, ch. 149, hadith no. 2, vol. 1, pp 187; Al-Amali by al-Saduq: pp 165, ch. 22, hadith no. 3; Kifayat al-Athar: pp 37 & 65; Al-Iydah: pp 541; Dala’il al-Imamat: pp 135; Sharh al-Akhbar: vol. 3, pp 30, 31, 59, &…; Al-I’tiqadat: pp 105; Al-Amali by Al-Mufid: pp 260; Al-Amali by Al-Tusi: pp 24; Manaqib Al Abu Talib: vol. 3, pp 332,…; Al-’Umdah: pp 384, &…; Majma’ al-Bayan: vol. 2, pp 311, vol. 5, pp 403; Al-Manaqib: pp 353; Kashf al-Ghummah: vol. 1, pp 466…; and many other Shi’ah sources.
139. Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 154; Al-Mu’jam al-Kabir: vol. 1, pp 108, & vol. 22, pp 401; Majma’ al-Zawa’id: vol. 9, pp 203; Al-Ahad wa-al-Mathani: vol. 5, pp 363; Mizan al-I’tidal: vol. 2, pp 492; Al-Isabah: vol. 8, pp 265 & 266; Tahdhib al-Kamal: vol. 35, pp 250; Tahdhib al-Tahdhib: vol. 12, pp 392; Dhakha’ir al-’Uqba: pp 39; Nazm Durar al-Simtayn: pp 177; Kanz al-’Ummal: vol. 12, pp 111, & vol. 13, pp 674; Al-Kamil: vol. 2, pp 351; Tarikh Madinah Damishq: vol. 3, pp 156; Usd al-Ghabbah: vol. 5, pp 522; Subul al-Huda wa-al-Rashad: vol. 11, pp 44; Yanabi’ al-Mawaddah: vol. 2, pp 56, 57, 72, 132, & 464; and other Sunni sources.
Al-Ihtijaj: vol. 2, pp 103; ‘Uyun Akhbar al-Rida (A): vol. 1, pp 26, ch. 31, hadith no. 6 & pp 46, hadith no. 176; Al-Amali by al-Saduq: pp 467, ch. 21, hadith no. 1; Rawdat al-Wa’izin: pp 149; Dala’il al-Imamat: pp 146; Sharh al-Akhbar: vol. 3, pp 29, 30, 522; Al-Amali by Al-Tusi: pp 427; Majma’ al-Bayan: vol. 2, pp 311; Manaqib Al Abu Talib: vol. 3, pp 334; Kashf al-Ghummah: vol. 2, pp 467; Kashf al-Yaqin: pp 351; Ma’ani al-Akhbar: pp 303; Al-I’tiqadat: pp 105; Al-Amali by Al-Mufid: pp 95; A’lam al-Wara: vol. 1, pp 294; and other Shi’ah sources.
